(25K)大愛道比丘尼經(中英版)-封面-(轉曲線)

Transcription

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2 The Mahaprajapati Bhikkhuni Sutra Translated by Cheming Yang

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4 Contents 1. Translator s Note on this Revised (Second) Edition... iii 2. Preface: The Mahaprajapati Bhikkhuni Sutra at a Glance... vii 3. Vol. I of The Mahaprajapati Bhikkhuni Sutra Vol. II of The Mahaprajapati Bhikkhuni...43 附錄一 : 大愛道比丘尼經概說 附錄二 : 三藏教典中, 諸 八敬法 條文內容與出 處對照表 Appendix : Table of the 14 Versions of attha garu-dhamma (Bhiksunis Eight Precepts of Respect for Bhiksus)

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6 Acknowledgements As the translator, I would like to express my deepest thanks to firstly, Ven. Bhikkhu Fatzang, the 46 th Generation Lineage-Holder in the Tientai Lineage, for his insight into the profound meanings inherent in this sutra as well as his untiring instruction and advice to me during my translation work. Also, I have to thank Ven. Fatzang for giving me his permission to use his annotated Chinese version of this sutra to work on the translation. In addition, special thanks would be given to Michael Plant and Douglas Gildow for their careful proofreading the English wording and phrasing throughout this English version.

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8 Translator s Note on this Revised (Second) Edition The text of this sutra mainly consists of the touching story of how the first bhikkhuni (Mahaprajapati) entered the Sangha, the Buddha s sermons on the challenge or obstacles for the female practitioners, and the discipline required to overcome them. In addition, throughout the text, some narrator s comments are inserted. As a result, some ambiguities occurred due to the overlapping of the narrator s point of view and Mahaprajapati s voice inside the story. Regardless of the above-mentioned, the translator tries to honor the original Chinese context. Having realized that there always remains something to be desired when it comes to translation or any other kinds of writing, the translator, right after the first edition was published in November 2014, continued to look over the whole manuscript to doublecheck, especially, whether or not the translation is true to the original Chinese text. Meanwhile, Ven. Fatzang also reminded the translator that a good translation of a sutra can never have come into being - iii -

9 unless it has undergone several painstaking revisions by many Buddhist experts. Therefore, the translator is just presenting a temporary version of this sutra for the convenience of any other Buddhist experts who might be interested in refining and editing the translation of this sutra. In addition, Ven. Fa-tzang also offered some comments on the first edition so that the translator can make some improvements when producing future revised editions. Given the above-mentioned, in this second edition the translator made some revisions. One of them is to change the Sanskrit bhiksu and bhiksuni into Pali bhikkhu and bhikkhuni, for the latter is more prevalent in the international Buddhist society, just like the Pali term dukkha. Moreover, to facilitate the reader s job in cross referencing, in this revised version Ven. Fa-tzang's Chinese commentary is included as an appendix. Another appendix is the table of the 14 versions of the eight precepts of respect for monks, which is the key concept of this sutra. Hopefully, this revision job can be continued by other Buddhist scholars in the future. Last but not least, this revised (second) edition is made purely for religious purposes (to - iv -

10 propagate the Dharma throughout the world); therefore, it is distributed completely free of charge (not for sale) with the financial support of many anonymous Dharma patrons. Cheming Yang January 2015 At National Cheng Kung University in Tainan, Taiwan - v -

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12 Preface The Mahaprajapati Bhikkhuni Sutra at a Glance Bhikkhu Shih Fatzang Abbot, Wanfo Buddhist Monastery, Tainan, Taiwan The Forty-sixth Generation Lineage-Holder in the Tiantai Lineage I. Historical Background: The two volumes of The Mahaprajapati Bhikkhuni Sutra were collected in Vol. 24 (T. 1478, the section of minor vinaya sutras) of the Taisho Shinshu Daizokyo ( 大正新修大藏經 ), and they were first translated into Chinese in the North Liang Dynasty ( A.D). After that, it had been neglected and was scarcely ever promoted. However, in the Tang Dynasty, it was recorded (for example, in Novice Monks Conduct, Vol. 3 of the Vinaya Patriarch Dao Xuan s Appendix to The Vinaya in Four Divisions) that novice bhikkhuni recited this sutra every fifteen days (half month). In addition, Dao Xuan frequently cited this sutra in his works about the Vinaya, - vii -

13 which can be considered as proof that this sutra had been cherished and promoted in the Sui and Tang Dynasties. In 1982, in Taiwan, the Vinaya Master Guanghua started to give introductory sermons on the Vinaya at a Buddhist institute in Taipei where he came to advocate the theme and importance of this sutra. In 1987, to promote and promulgate this sutra, he assigned one of his disciples Bhikkhu Jingguan to make arrangements for printing a single-volume edition of The Mahaprajapati Bhikkhuni Sutra (Taipei: Faerh Publishing Co.). In the preface to this edition, the Vinaya Master Guanghua declared: In view of the decline of bhikkhunis, and based on my compassion and earnestness for promoting the Dharma... I instructed my disciple to devote his time and energy to publishing this sutra so that it can benefit Dharma practitioners. He also claimed that Reciting this sutra and honoring its prescribed rules, the bhikkhunis would thus bring about the renaissance of the Vinaya. By so doing, the Vinaya Master sparked a great turning point in the recovery of this sutra. - viii -

14 More recently, in 1988, I, Bhikkhu Fatzang, as the dean of the Buddhist Academy at Chingliang Monastery in Taichung, Taiwan, began to deliver sermons on the Mahaprajapati Sutra after I chanced to discover and read Venerable Guanghua s rendition/edition. This special series of sermons lasted for one full year, and in fact began once again in September 1991 at the same Academy. In the spring of 1990, I introduced the sutra to Venerable Miaozhan, head of Minnan Buddhist Academy in Xiamen, China. Venerable Miaozhan expressed great interest in the sutra, and he decided to make arrangements to have it preached at Minnan Buddhist Academy. This marked the start of the sutra s renewed prevalence in China. I worked so hard to promulgate this sutra because I had realized its great contribution to the guidance of female practitioners who desired to join the Sangha. I saw clearly that the Sutra supports their contemplation of the essence of desire, their spiritual cultivation, and the establishment and development of their moral standards and proper conduct. I also perceived that the sutra would help them to get rid of their delusive behaviors (postures) and to get along with one another in the Sangha. - ix -

15 In addition, in 1993, while taking the monastic summer retreat and learning The Lotus Sutra from Venerable Miaojing at Right Enlightenment Monastery (Puli, Taiwan), I was invited by a senior bhikkhuni, Wuguang, abbess of Wuguang Buddhist Convent (Kaohsiung), to offer a special program of more than 40 days on The Mahaprajapati Bhikkhuni Sutra after the monastic summer retreat was over. Since it was the third time that I had given sermons on this sutra, I came to realize the importance of making a detailed outline by classifying the sutra s various subjects. I also came to this conclusion based on my previous experiences preaching this sutra and, more important, the central Buddha-Only theme of The Lotus Sutra. After the program was over, Venerable Wuguang and many bhikkhunis there were greatly inspired by the insight of the Mahaprajapati Bhikkhuni Sutra and thus they decided to practice its instructions thoroughly, and to further their study of this sutra as well as to promote it. As a result, Wuguang Buddhist Convent played a significant role in promoting this sutra by endeavoring to produce a revised version. Therefore, this convent has also become a contemporary research center for The Mahaprajapati - x -

16 Bhikkhuni Sutra in the Buddhist community around the world. II. A General Introduction Objective: Consisting of two volumes and more than 13,600 words, this sutra is not a light one in content. Translated in the North Liang Dynasty, this sutra was written in simple but archaic diction. It is not difficult to understand its main idea, but it is challenging to delve into the sutra s deeper levels and detailed implications. Viewed from the Buddha-Only Vehicle perspective of The Lotus Sutra, The Mahaprajapati Bhikkhuni Sutra reveals the Buddha s compassionate will and vow to help the female practitioners consummate their quest for the ultimate nirvana becoming a Buddha. And in addition, He thus fulfilled the filial piety for His foster-mother, Mahaprajapati. Though founded on The Eight Commands That Demand Respect for the Bhikkhus (the eight rules prescribed by the Buddha as the precondition for admitting women into the monastic order), this sutra is not based on a secular patriarchic/male-chauvinist discriminatory view of the Sangha (the monastic order) regarding women. - xi -

17 This bias concerning the sutra would distort or diminish its value. In fact, this sutra aimed to lay bare the essential conditions to enable women to practice on their path to liberation from samsara so as to consolidate their faith in the Mahayana Liberation Path and thus encourage them to go on this quest for liberation even when they encounter great challenges. And this happens to be the essential preliminary lesson the female practitioners have to comprehend before they formally delve into the deeper levels of The Mahaprajapati Bhikkhuni Sutra. The sutra has several titles besides the formal one. All of them are based on the Sanskrit name of the Buddha s foster-mother Mahaprajapati, nicknamed Gotami, which was a common name for the women of the Sakya clan, a family name among the warrior caste in ancient India. Like ancient Chinese women, who were usually called by their family names, Gotami was thus called by her family name, not by her given name. She took over the job of nurturing the Buddha after His biological mother Mahamaya passed away seven days after she gave birth to Him. - xii -

18 Rightly named for Mahaprajapati, this sutra depicts the story of how the Buddha s foster-mother, in her sixties at Kapilavatthu (the Buddha s birthplace), begged the Buddha earnestly and continually to admit her and five hundred lay women of the Sakya clan into the monastic order. It was 14 years after the Buddha became enlightened. She traveled eagerly three times to meet the Buddha and earnestly implored Him nine times. Responding to her nine earnest requests, the Buddha replied, Stop! Gotami! I am not delighted to admit women into my order and have them dressed in my monastic robes. Rather, you should try hard to purify yourselves throughout your lives. The Buddha thought that admitting women into the monastic order would definitely bring about disaster to the pure practitioners of holy life... it would definitely generate a great challenge to the prevalence of the holy life in the Dharma land... Thus, He declined her request to enter into the Sangha, though at the same time He encouraged her to be content with being a lay practitioner by taking delight in emptiness and spiritual tranquility. Though sad and depressed, Gotami did not complain or become irritated. Rather, she, with tears all over her face, started to - xiii -

19 repent and reflect on women s perverse and delusive states of mind and postures, especially the feminine 84 postures (unique to women and generated by women s perverse and delusive states of mind) that easily attract men s attention and lure them. Furthermore, she even made a great vow to endeavor to get rid of all those feminine postures so as to reach Buddhahood. Consequently, the Venerable Ananda implored the Buddha on her behalf to admit her and those 500 Sakya women by appealing to the Buddha s memory of her great love and the nurturing that she bestowed on Him. Finally, the Buddha consented to admit them into the Sangha on the condition that those women were willing to take The Eight Commands that prescribed the standards of bhikkhunis ethical conduct toward bhikkhus. As a result, Mahaprajapati became the first bhikkhuni in Buddhism. To be more specific, this sutra begins with a description of how Mahaprajapati submitted her request to enter the Sangha. Next, having prescribed the Eight Commands and having admitted the women into the Sangha, the Buddha conferred various precepts and sermons on - xiv -

20 the different phases of their spiritual quest (Dharma cultivation). In addition, besides the Eight Commands, the Buddha also prescribed the Ten Commands or Precepts for novice nuns. Having practiced those ten precepts, Mahaprajapati wished to go further by taking The 500 Bhikkhuni Commands when she raised her doubts to Ven. Ananda about the Eight Commands. Ven. Ananda then passed her inquiries along to the Buddha. The Buddha then gave another sermon to elaborate on the significance of upholding the Eight Commands. In it He revealed that the women s Five Hindrances would cause the Dharma or Buddhism to lose five benefits, which would shorten the True Dharma s prevalence in the world by five hundred years. He did this so that those five hundred Sakya women and Mahaprajapati, feeling sorry about their delusive feminine postures and states of mind, would be willing to pay more respect to the Eight Commands and thus become better motivated and active in practicing the Dharma. In addition, the Buddha went further to illuminate the promising future that is, Buddhahood that the female practitioners could attain only if they would honor those prescribed precepts faithfully and devotedly. - xv -

21 This concludes Volume One of the sutra. In Volume Two, the Buddha inspired the female practitioners to make a great vow to reach Buddhahood by upholding the Mahayana tradition, faithfully practicing those bhikkhuni precepts and following His (the Buddha s) conduct in order to get rid of secular traps. This includes transforming into the male body because according to Mahayana Buddhism, the male body is more appropriate for practicing the Dharma since men have fewer physical and emotional handicaps than women. And this sermon consolidates these bhikkhunis will to seek liberation from desire. Having given a sermon on the ways to establish the bhukkhuni s ethical standards, the Buddha went into great detail about the 39 rules governing bhikkhunis conduct when accepting lay people s invitation for meals, and other daily activities inside and outside their monastic chambers (sleeping quarters). Above all, the Buddha explicated in great detail the women s delusive 84 postures and explained the reasons and the way to reach Arhaship by getting rid of those 84 feminine postures. - xvi -

22 The Mahaprajapati Bhikkhuni Sutra Vol. I Once, accompanied by several senior disciples, the Buddha was visiting the monastery in Kapilavatthu 1 when Gotami 2 came over to hail to Him. Having bowed to the Buddha, Gotami retreated to one side, folded her hands and said to Him, I heard that women could reach the four levels of monastic enlightenment only if they could practice the holy life devotedly. Therefore, I desire to receive the Buddha s precepts. Due to addiction to pleasures in the secular life, I d rather abandon them and practice pravraj 3. The Buddha replied, Stop! Don t talk about it, Gotami! I d rather not accept women into my monastic order and let them wear my monastic robes. Instead, throughout your life you should try to purify yourself, thoroughly leading a holy life, practicing retreat on your own, refraining from having idle thoughts, endeavoring 1 The Buddha s birthplace. 2 The Buddha s aunt and foster-mother. 3 To leave one s secular home and enter the Buddhist monastic order

23 to be as pure as the Dharma and thus free from any evil thought and desire by taking delight in spiritual tranquility. Then, Gotami earnestly begged the Buddha again, Why not accept such practitioners into your monastic order? I wish to take the Buddha s guidance until I reach nirvana. Imploring earnestly for the third time and still rejected by the Buddha, Gotami bowed to the Buddha and courteously bade Him farewell by going round him and departed. Before long, the Buddha and several of his senior disciples left their monastery and proceeded to Kapilavatthu. Having been informed of this, Gotami was so delighted that she came immediately to the Buddha s place. Kneeling down to touch His feet with her palms joined before her chest, Gotami said to the Buddha again, I heard that women could reach the four levels of monastic enlightenment only if they could practice the holy life devotedly. Therefore, I desire to receive the Buddha s precepts. Due to addiction to pleasures in the secular life, I d rather abandon them and practice pravraj. The Buddha replied, Stop! Stop! Don t talk about it, Gotami! I d rather not accept women into my monastic order and make them wear my monastic - 2 -

24 robe. Instead, throughout your life, you should try to purify yourself, thoroughly leading a holy life, practicing retreat on your own, refraining from having idle thoughts, endeavoring to be as pure as the Dharma and thus free from any evil thought and desire by taking delight in spiritual tranquility. Then, Gotami earnestly begged the Buddha again, Why not accept such practitioners into your monastic order? I wish to take the Buddha s guidance until I reach nirvana. Imploring earnestly for the third time and still rejected by the Buddha, Gotami bowed to the Buddha and courteously bade Him farewell by going round him and departed. After that, Gotami, feeling very anxious and sad for women s sins, contemplated to herself, The women s sins of perverse and delusive states of mind and postures are so great that I deserved this rejection. Having got this inspiration, Gotami made a great vow, I wish that all bodhisattvas, humans and non-humans would no longer be trapped by women s perverse and delusive states of mind and postures. From now on, we all have to set our minds on becoming a Buddha and spare no effort throughout our lives! - 3 -

25 Then, the Buddha and some senior bhikhsus remained there for the monsoon 4 for three months. After the monsoon was over, having mended their robes, the Buddha and his disciples left the city with their robes on their bodies and the bowls in their hands. Gotami and several elder women chased the Buddha as far as the riverside at Naho County. Gotami said to the Buddha, I heard that women could reach four levels of monastic enlightenment if they could practice the holy life devotedly. Therefore, I desire to receive the Buddha s precepts. Due to the addiction to the pleasures in the secular life, I d rather abandon them and practice pravraj. The Buddha replied, Stop! Don talk about it, Gotami! I d rather not accept women into my monastic order and make them wear my monastic robe. Instead, throughout your life, you should try to purify yourself, thoroughly leading a holy life, practicing retreat on your own, refraining from having idle thoughts, endeavoring to be as pure as the Dharma and thus free from any evil thought and desire by taking delight in spiritual tranquility. Then, Gotami earnestly begged 4 the rainy season

26 the Buddha again, Why not accept such practitioners into your monastic order? I wish to take the Buddha s guidance until I reach nirvana. Repeating this speech two more times and being rejected by the Buddha still, Gotami bowed to the Buddha and bade Him farewell by going round Him. She retreated to the gate with a ragged robe, walking to and fro around the gate, teardrops rolling down like a waterfall all over her face thus defiling her face. Dressed in her dusty robe, Gotami was exhausted because she had been weeping so profoundly. She made some observation remorsefully: The women s 84 delusive states of mind and postures can lure men to deviate from ethical conduct. The Buddha really has great insight into our mental defects! All men in the world can hardly refrain themselves from being deluded by women. I am also trapped by those women s delusive states of mind and postures. I have to try my best to purify myself with no effort spared. A son has the obligation to help his mother reach liberation from samsara. Seeing that Gotami was greatly depressed, Ananda the sage asked her, Gotami, why - 5 -

27 are you, dressed in such a ragged robe, walking to and fro, with dust all over your body, weeping so mournfully and exhaustedly? Gotami replied, Ananda the sage, I am alone lamenting profoundly because I am a woman and thus cannot take the Buddha s monastic precepts. Ananda said, Stop! Gotami, relax and stop feeling sad! I will try to talk to the Buddha later when I meet him so that Mother can rest in peace and be delighted! Right after that, Ananda the sage entered the Buddha s chamber, knelt down before Him with his palms and fingers joined before his chest, bowed down to Him three times, then said, I heard from you before that women may also fulfill the four monastic stages of enlightenment only if they devote themselves vigorously to spiritual cultivation. And now Gotami desires to take the Buddha s precepts with all her heart. Since Gotami, though a laywoman, has solid faith and delight in the Dharma, realizing the impermanence of life, observing with great care her own desire and postures, she has thus grasped the nature of self. Now that she longs to enter the Sangha, I wish Your Holiness could accept her request. The Buddha - 6 -

28 replied, Stop! Ananda! I am not delighted to let women take the monastic precepts of the Sangha. Why is that? They would pose a great threat to the holy practitioners. Ananda, for example, if the number of women far exceeds that of men in a family, you must know that the family would be doomed to decline due to the weakening power of the men. If now women are taken into the Sangha, then they would cause the holy life no longer to survive in the pure Dharma land. Another example: If there are some crops in a rice field that are about to ripen and then if they are struck by bad weather, then the good crops would be ruined. Now if women were taken into the Sangha, they would bring about the decline of the holy life in the Dharma land. Why is that? If someone sprinkles some seeds of puncture vine over a good piece of farming land, then this land would be ruined. Taking women into my order is just like that. Women taken into my order could never contribute to the development of the Dharma. On the contrary, they can only bring about damage to the Dharma by taking refuge in the order. They are the root of evil. Ananda continued, Now Gotami has been good to you, - 7 -

29 my Lord! She had been a loving mother nurturing you with good will since you were born. The Buddha said, True, Ananda. Gotami is a woman of good faith and will. I owe her a lot. My real mother passed away seven days after she gave birth to me. Since then Gotami had been nurturing me until my adulthood. Now I have become the Buddha, Tathagata, the Supreme Enlightened One. I surely owe her a great deal. Now, Gotami, with her kindness to me 5, came to take refuge in the Buddha, the Dharma, and the Sangha. She also had developed a strong faith in the Buddha, the Dharma, and the Sangaha with no doubts about the Four Noble Truths. Therefore, she could faithfully endeavor to practice the holy life by taking the precepts, thus becoming well-known for her great devotion to the holy life, enabling her to practice giving and aquiring wisdom. She honors the five precepts with great restraint: no killing, no stealing, no sexual misconduct, no false testimony against others, and no 5 With her kindness bestowed on the Buddha, Gotami is thus able to create a great merit of having the chance to take refuge in the Buddha, the Dharma, and the Sangha

30 alcoholic drinks.consequently, even the virtuous acts of a person who, throughout his life, devotes himself to donating clothes, blankets, food and daily necessities, and medication to those people who are sick, can never equal the kindness bestowed by Gotami on me. The Buddha told Ananda, If women desire to enter the Sangha, throughout their life, they should never violate The Eight Commands of Respect for Bhikkhus. Furthermore, they are to endeavor to learn, understand and practice those commands with all their hearts as though they constructing a waterproof dam or a pond and were in fear of leakage. If women were so determined to do the above-mentioned, they could be admitted into the Sangha and take the precepts. The eight commands are as follows: 1. Bhikkhunis should learn the Dharma from the bhikkhus who honor the Complete Commandments for Bhikkhus. Bhikkhunis should not tease bhikkhus, nor should they ever engage in light chats with them about some trivial things for fun

31 2. Bhikkhunis should show respect for the bhikkhus who have been taking the bhikkhus precepts for over half a month, refraining from making teasing remarks to the bhikkhus such as, The new bhikkhus are so vigorous about practicing the Dharma! and Practicing the Dharma so devotedly even in such cold/hot weather! Making such remarks is no more than disturbing the new bhikkhus. Instead, the bhikkhunis should devote themselves piously to Dharma cultivation, encouraging the new comers, watching out for desire, keeping themselves contented with spiritual tranquility. 3. Bhikkhus and bhikkhunis should not live at the same monastery. If they live and practice the Dharma at the same place, they would be subject to the bondage of desire leading to evils. The bhikkhunis should practice strict self-control, shut down their desire, and feel contented with spiritual tranquility. 4. During the three-month summer vetreat, bhikkhunis should take refuge in some place for self-reflection on their own faults, including what they have seen and heard. If they are attacked by evil speech, they are supposed to ignore it as if they have never heard of or

32 seen it. They should also refrain from having revenge on or any personal contact with those people who wronged them. Be contented with spiritual tranquility. 5. Bhikkhunis should not inquire of bhikkhus about what they have seen or heard regarding the bhikkhus' faults, yet if bhikkhus inquire of bhikkhunis about what they have heard or seen regarding the bhikkhunis faults, then bhikkhunis must reflect on their own faults immediately, refraining from losing their temper by protesting loudly. They ought to engage in selfreflection and be contented with spiritual tranquility. 6. Bhikkhunis may approach bhikkhus to ask questions about the Dharma or Vinaya. But they should only talk about topics related to the Dharma or the Vinaya in order to acquire insight into liberation from samsara. Bhikkhunis and bhikkhus should never talk about trivial secular topics. If they talk about those trivial things, we would be assured that they are not serious Dharma practitioners but common people indulged in sensual pleasures. They ought to engage in deep selfreflection and be contented with spiritual tranquility. 7. If a bhikkhuni who has not been enlightened violates

33 some precept(s), then she should conduct a halfmonth self-reflection on her sin(s) and repent on a daily basis at bhikkhus' and bhikkhunis' orders respectively, refraining from showing arrogant attitudes or behaviors. So doing, she can detect her own faults and feel ashamed of them, engaging in deep selfreflection and being contented with spiritual tranquility. 8. A 100-year-old bhikkhuni who has taken the complete bhikkhunis commandments still has to sit in a position inferior to that of a bhikkhu who has just taken the full bhikkhus commandments, showing respect and courtesy to that bhikkhu. And these are the Eight Commands for Respect for Bhikkhus. I intend to instruct women to control themselves and refrain from disobeying these eight commands; furthermore, they should endeavor to learn and practice these commands all their lives through. If Gotami considers it possible to honor these commands, I would admit her into the Sangha!

34 Hearing this, Ananada the sage pondered the deeper meaning of the Buddha s words. Then he bade the Buddha farewell and left the monastery. He went to meet Gotami and said, Again, stop worrying about entering the Sangha! I have just heard the conditions that will allow you to leave your secular home. It looks quite promising that you will be able to renounce your secular life and enter the Sangha. The Buddha said to me that if women are to enter the Sangha they should never violate The Eight Commands of Respect for Bhikkhus throughout their lives. Furthermore, they are to endeavor to learn, understand and practice those commands with all their hearts, as if they were constructing a waterproof dam or a pond and were in fear of leakage. Then Ananda recited to his mother the eight commands respectively, If you are willing to keep these rules, then you may enter the Sangha. Hearing this, Gotami was so rapturous and said, With this I have no problem! Ananda! Now listen to me: It s just like the women of the four castes spreading perfume over their bodies after taking a bath. Then people would like to make them better. Is this more promising? Yes, it definitely is more promising! If people try to present

35 these women with fancy hairpins decorated with exuberant flowers and jewelry, then how could the women not feel pleasant to accept them? Now I am more than happy to accept the eight commands prescribed by the Buddha. I am willing to cherish them above my head, taking and practicing them with great joy completely without any slightest sense of dislike. I would try to make such commitment to myself without any hesitation. Then, the Buddha conferred to Gotami The Ten Commandments for Sramanerika [novice nuns] and she thus became a sramanerika. A sramanerika who keeps the commandments should shut down all evils of the following: refraining from killing any kind of creatures and cutting down trees or plants, and ridding themselves of the intention to hurt any creatures; refraining from robbing, stealing, and becoming covetous of others belongings; refraining from engaging in lust and sweettalk, which easily leads others to delusion. Avoid having greed for donations from the laity in order to accumulate private property, for this behavior would corrupt the practitioners and make them commit the sins of stealing and robbery

36 Even bhikkhunis should be alert to these! Then, Gotami took the ten commandments and became a sramanerika. What are The Ten Commandments for Sramanerika? They are listed for the sage as follows: 1. Throughout her life a sramanerika should cultivate compassion instead of evil intentions, refraining from hurting or killing creatures. She should constantly have sentient beings in mind and cultivate compassion for them. She should always vigorously devote to practicing the Dharma, trying to enlighten her own parents and all humanity. Be careful not to sue against others, or to seek justice and hurt others. Refrain from hurting any creatures including tiny insects and worms. Always try to benefit sentient beings, cultivating passion in Dharma practicing. There are no creatures that die happily. Refrain from eating any kind of meat. Often feel ashamed of the foul discharges from her body. Repent for being not compassionate enough. Refrain from hurting or killing any creatures. When witnessing creatures being killed, feel sorry and

37 weep for them. Hearing the screaming of the creatures that are being slaughtered, she should refrain from eating their meat and often mourn for them instead. Reminding herself that it was their greed and lust that lead to this kind of slaughtering. The law of causation is omnipresent and eternal. The karmas we create will always return to us sooner or later. Anyone who violates this commandment is not a real sramanerika! 2. Throughout her life a sramanerika should not steal. She should refrain from being greedy, doing business by purchasing things with a low price and selling them at a high price. She should be honest and never cheat people for even a slight amount of money. Concentrate on the Dharma, taking refuge in spiritual tranquility. Refrain from advising people to purchase slaves or borrowing pageboys or servants from others. Refrain from receiving any money, precious goods, or men s clothes and blankets. If she takes any of them, she is not pure in keeping the commandments. And this act will lead to trouble. Refrain from wearing extravagant or precious clothes or adornments. Refrain from wearing any piece of jewelry, or sitting on extravagant beds

38 covered with curtains. Even thinking of it blemishes the act of taking precepts. Be contented with the clothes that can cover her body, without bothering to add any embroidery or adornments. Take food to nourish her body instead of becoming attached to its nice taste. Refrain from taking any gift from others in order not to get anything that may bring about evils. When giving Dharma sermons to the laity, she should reveal the evils of hells. The sage should know that the blessings in heavens are beyond description. Hence, how can she bother to remark on the earthly matters of life and death? When receiving donations from the laity, she would rather have her hands cut off than take illegal money. Taking refuge in spiritual tranquility. Watch out strictly for attachment to materials. Anyone who violates this commandment is not a real sramanerika! 3. Throughout her life a sramanerika should refrain from having any sexual intercourse, having a husband, thinking of or missing a husband. She should keep herself away from any contact with men. Refrain from showing feminine postures in public. Cleanse any slightest lust in her mind. Refrain from making

39 bawdy speech and having contact with any cosmetics. Constantly contemplate her lustful postures as foul. Realize that lust breeds all kinds of evil. Swear that her body would rather be smashed into small pieces or being burned to ashes than have any sexual conduct. She would rather die than lose her chastity. The lustful postures are just like Mount Sumeru collapsing into the sea without the slightest chance of ever being elevated above the sea level. Lust makes people corrupted down to the hells and trapped there in a way more serious than Mount Sumeru being drowned in the sea. Anyone who violates this commandment is not a real sramanerika! 4. Throughout her life a sramanerika should be honest and keep her promise, with a straightforward mind that is mirrored in her speech. She should refrain from gossiping behind others, slandering against others, making false speech, pretending to praise people to their faces whereas speaking ill of them behind them, making testimony against others. Never slander against others, or evaluate people. Slow in speaking and only speak right words. Listen carefully to others speech

40 and contemplate the meanings. We should keep in mind that words are sharper than an axe, which may bring about great disasters even at the cost of our lives if we do not watch our mouths. If we are always careful about our speech and mind, how can disasters have access to us? A wise person should realize this fact and thus keep this precept earnestly. Anyone who violates this commandment is not a real sramanerika! 5. Throughout her life a sramanerika should refrain from having any alcoholic drinks, not even to sniff or warm such drinks. She should never drink medicated alcoholic drinks, visit a pub or bar that sells alcoholic drinks, or even talk with the people who are drinking there. For alcoholic drinks are poison, poisonous water, or toxic gas. They are the source of all evils, likely to ruin the sage and the saint by corrupting their morality, causing some minor conflicts that would finally lead to some great disasters. Hence, they are also the sources of great disasters. Alcohol destroys human bodies, ruins people s fortune and luck and brings about disaster. Thus, no people do not try to get rid of the habit of drinking alcohol. Therefore, the

41 sramanerika would rather drink the melting bronze than drink any alcohol. Why is that? Alcohol makes people lose their senses, deluded, mad without realizing it and finally makes people fall into the abyss of hell. Hence, she should always watch out for alcohol. Anyone who violates this commandment is not a real sramanerika! 6. Throughout her life a sramanerika should refrain from having a good time sitting in a cart driven by a horse, uttering dirty words or cursing in caprice. She should refrain from playing with a five-year-old boy, touching or beating male animals, or patting the sexual organs of male animals. Take refuge in inner tranquility and contemplate the truth in the sutras, being constantly contented with spiritual tranquility. Anyone who violates this commandment is not a real sramanerika! 7. Throughout her life a sramanerika should never work on painting, making embroidery, or making clothes for others. She should refrain from sitting on a high bed with curtains down. Refrain from watching herself in the mirror and examining her own image in it. Never dress her up in bed or lie moaning in bed. Never laugh and talk loudly. Rather, talk in a soft voice. Refrain

42 from playing musical instruments or even holding any of them. Refrain from dancing or singing, swinging her body to the music. Never walk and look around, or walk with her eyes looking aside. Never try to purchase people, fighting for profits and thus cause people to slander. Anyone who violates this commandment is not a real sramanerika! 8. Throughout her life a sramanerika should never learn witchcraft, offering people some toxic drinks made from such witchcraft. She should refrain from judging the dates or doing fortune telling by resorting to astrology. Refrain from making astrological prediction by examining the cosmological or natural phenomena, such as changes of the heavenly bodies, mountain slides or earthquakes, rainfall or draught, predicting the weather conditions. Never talk about politics, judging the strength of a nation, or the physical states of the people of some nation. Refrain from doing business by giving advice on military actions. Never evaluate the financial conditions of this family or that family. Never do physiognomy by evaluating people s looks. Refrain from cutting down trees for constructing her residence

43 or picking flowers directly from the stalks for offering to the Buddha. However, if some laity brings flowers as an offering to the Buddha, she should accept them and pray for the laity three times. She should lament on the fact that people are impermanent just like the flowers. All humanity is born by women and subject to aging and death soon. Pain and suffering manifested in birth, aging, illness and death cause people to mourn and weep with their minds greatly disturbed and anxious, thus driving away the beneficial deities and inviting the demons to hang around them. All humans are doomed to death like that. They are not living for long. Anyone who violates this commandment is not a real sramanerika! 9. Throughout her life a sramanerika should keep some distance from men. She should refrain from staying alone in the same room with men. Instead, try to avoid having contact with men. Refrain from taking the same vehicle alone with men, being dressed in the same colors with men, sitting side by side with men, or dining with them with the same utensils. Refrain from dyeing or making clothes for men, doing laundry for men

44 Never submit any request to men. If men give some precious gifts to her, she should watch out for the suspicion that may bring about ill fame. Refrain from having any correspondence with men or asking any messengers to do it on her behalf. Avoid any donations from men. Never travel alone except when she is old, for she would see things during the trip and cannot avoid judging them. It will blemish the perfection of precept taking. Refrain from traveling alone or spending the night alone at some place. Anyone who violates this commandment is not a real sramanerika! 10. Throughout her life a sramanerika should avoid doing evils with her body, speech and mind. She should always try to practice what she preaches. Only make friends with the sage and the saint. What is the reason for only making friends with the sage? For the sage s mind is not subject to conditional changes. What is the reason for only making friends with the saint? For the saint is not attached to superficial appearances and is not partial to worldly labels such as caste and family because he has rooted the avarice completely from his psyche. Never make friends with those who refuse

45 to fulfill filial piety, butchers, thieves and robbers, alcoholics, because their temperaments are evil and gloomy and they are fond of doing risky things. If she does so, she would be corrupted by them, which will blemish her holy life. She should try to control herself and refrain from laughing wildly and making outrageous speech. Refrain from walking or running swiftly. Refrain from walking with her head looking upward in front of the elderly. Refrain from meeting with the king frequently. If there are some entertaining activities such as musical or theatrical performances in the alleys, she should neither climb up the fences nor lean against the wall to watch them. Do not sit with her legs crossed or opened, or talk while lying on the seat. Often feel ashamed of women s foul discharges. Anyone who violates this commandment is not a real sramanerika! Upon that time Gotami took The Ten Commandments for Sramanerika and practiced with great care those commandments to perfection, learning constantly around the Buddha for three years. She was also very wise

46 and intelligent by studying sutras widely with delight and peace, cultivating a great vow as magnificent as high mountains, as well as a righteous mind free from the taint of all kinds of evils. She was also constantly compassionate to all sentient beings, including insects and worms. She constantly preached good Dharmas, helping people to get rid of the afflictions that trouble their minds and bodies. Throughout three years, she kept those commandments to great perfection. Then she returned to meet with the Buddha, bowing to Him and reporting every detail about what she had been through as well as repenting for her sins. The Buddha had compassion and wisdom, thus informing her of the bad consequences of her sins. She was delighted to take those teachings by which she was thus able to get rid of her sins. The Buddha told her that He would like to confer on her one more thing so as to complement The Ten Commandments for Sramanerika. There remained ten more commandments for her. Yet, all these commands were not weighty enough to control her heart. He would like to mention another kind of command that could keep her devotion to the holy life. And she should endeavor to keep them devotedly as if she

47 were practicing the bodhisattva s laws. The Buddha told Gotami, Having practiced The Ten Commandments for Sramanerika perfectly, there remained the complete commands for the bhikkhunis, which can rapidly lead you to Buddhahood only if you honor them rightfully. There are five hundred rules to be kept in mind, which are to be practiced side by side with ten more rules for establishing the monastery of spiritual cultivation. If you cannot practice them, you will never get access to the complete commands. Hearing this, Gotami was overjoyed, bowing down upon the Buddha s feet with her face down. Then she knelt in front of the Buddha with her hands crossed before her chest, saying, I d like to take the Buddha s grace for the additional rules that can increase my wisdom. The Buddha told her, You are already a sramanerika. Based on the ten commandments, you should only take ten more rules of monastic discipline, then you can soon get enlightened. What are the ten rules? 1. A sramanerika should always have a compassionate

48 heart, make her actions consistent with her heart, so that no intention of hurting others would arise. 2. She should always think of doing donation generously with no spared property left as well as no intention of stealing. 3. She should always purify herself, be contented with spiritual tranquility, and avoid the defilement of adultery. 4. She should always be sincere, free from false speech. 5. She should keep herself pure by avoiding alcohol and the intention of being drunk. 6. She should always try to control her temper without attacking others with evil speech. 7. She should always be modest without sitting arrogantly on a magnificent bed extravagantly embroidered with jewelry. 8. She should avoid having meals after lunch and have only one meal every day at noon time. 9. She should always keep a peaceful mind without being jealous of others. 10. She should always see all bodhisattvas and teachers as buddhas, keeping her heart compassionate and

49 free from wrath. These rules are the ten commandments regulating a sramanerika s conduct. In addition, a sramanerika has ten more rules for cultivating her reverence for others: 1. She should always revere the Buddha devotedly, bow down to the Buddha with her head touching upon the ground, and repent for her cardinal sins in past lives. 2. She should always revere the Dharma, desiring for the Dharma and cultivating piety for sutras. 3. She should always revere the Sangha, with a constant sincerity and faith. 4. Day and night she should treat her teachers as the Buddha without feeling exhausted. 5. She should see all sentient beings as teachers without discrimination. 6. She should see all her fellow sramanerikas as parents and thus cultivate great love and reverence for them. 7. She should see all sentient beings as her siblings without discrimination

50 8. She should see all animals as her husband and son and treat them with pity, respect and love. 9. She should cherish all things as her heart, including plants and trees, and even revere and see them without exhaustion as she sees her body. 10. She should always bear in mind that all insects and worms in the universe are suffering. And these commands are the ten rules for regulating sramanerikas conduct. In addition, there are ten rules for regulating sramanerikas attitudes/behaviors toward their mentors. What are the ten rules? Namely: 1. A sramanerika should always revere her master. She should refrain from staying away from her mentor and treat the master as the precepts. 2. A sramanerika should always follow her master s instructions and be obedient to her mentor. 3. A sramanerika should always rise early before her master. She should discipline herself without her master s calling

51 4. A sramanerika should be always honest to her master and keep her mind straight and honest. 5. A sramanerika should always show filial piety to her master. Her heart is always set upon her master without deviation for an instant. 6. A sramanerika should always report to her master the weird phenomena she has witnessed during her travel and inquire her master of the causes of those weird phenomena. 7. A sramanerika should always be solemn and serious when learning sutras from her mentor and concentrate on learning the sutras with all her body, mind, and speech without even the slightest distraction. 8. A sramanerika should always be prompt in running errands for her mentor and return soon. In case someone asks her about her master s whereabouts, she should remain silent and excuse herself without making any response to the person who inquires. 9. A sramanerika should always be prompt in turning herself in to her master and make confessions honestly right after she commits some sins. 10. A sramanerika should always have great faith in her

52 master. If she happens to hear someone criticize her master, she should immediately rebuke the person. And these are ten rules regulating sramanerikas attitudes/ behaviors toward their masters. If they honor these rules, they can be enlightened. The Buddha said, I have conferred on you The Ten Commandments of Sramanerikas and after that I also conferred on you the ten rules regulating sramanerikas conduct and the ten rules regulating their attitudes/ behaviors toward their mentors. Sramanerikas should be obedient to their mentors. And these commands are to be honored devotedly and perfectly without the slightest violation. At that time, Gotami bowed to the Buddha with her head touching the ground and then departed. Then, Gotami reflected on her conduct and honored perfectly the ten rules regulating sramanerikas conduct and attitudes toward their masters with all her heart. She practiced those rules to perfection with lasting effort and devotion. She followed those rules so devotedly and

53 sincerely that others were moved by her. The Buddha also knew that this sramanerika was extremely sincere and faithful in spiritual cultivation. Then He told Ananda, Did you see this sramanerika create such blissful phenomenon in which crowds of birds come to escort her? Ananda replied, She owes this to the Buddha s grace! Then, the sramanerika came to the Buddha s place again, bowed to the Buddha and receded to one side. In a short moment she put her palms crossed before her chest and bowed to the Buddha with her head touching the ground before the Buddha s feet and said, The Buddha s grace and compassion far exceed the Dharma. Earlier I received the Buddha s ten commandments and became a sramanerika, then I practiced the ten rules regulating the conduct as they are. Now I wonder whether or not my practicing of those commands is proper. The Buddha replied, Gotami, you should have realized that your spiritual cultivation is very successful! Gotami continued to say, Human lives are impermanent and their duration are doomed to an end in any instant. I, Gotami, am no exception. Our days are passing without stop. I am afraid our time cannot catch up with the Buddha s. I beg the Buddha to take pity